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Query was: thing

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• Title: Book: PoF: Introduction by Michael Wilson
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  • things and beings that are not seen as well as those that are. Writing
  • “could now be nothing else but a struggle to find the right form of
  • anything that is not clearly scientific — a basis for knowledge, for
  • excellent thing to do, but would constitute a new work, not a translation.
  • something granted or imposed from outside. This is only partly true in
  • still valid. After much thought, and taking everything into account,
  • word “spirit” gives the sense of something more universal, less
  • keep these different words. Even in modern English usage something of
  • accept nothing as real unless it is supported by science. For in this
  • Wahrnehmung. The concept is something grasped by thinking, an
  • something conceptual, in that it is mental, and the sense of something
  • “fantasy” suggests something altogether too far from reality,
  • whereas “imagination” can mean something not only the product
  • of something new. Thus the title given to Chapter 12, Moral
  • contrived to define the “motive” as something no different from
  • freedom, because then nothing apart from ourselves determines our
  • If this means anything at all in English, it means that man cannot direct
  • as “I willed him to go”, which implies something more than mere
  • something would be meaningless.
• Title: Book: PoF: Author's Prefaces: Preface to the revised edition of 1918
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  • soul towards which everything to be discussed in this book
  • nature of man such as will give us a foundation for everything
  • refuse to have anything to do with the results of my researches
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • fully comprehend. But things we do not fully comprehend
  • experience everything in the depths of its inner being. The
  • time. I know how much the tendency prevails to make things
  • in life. Then we do not merely have knowledge about things,
  • All science would be nothing but the satisfaction of idle
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • thing is thus proclaimed, now as the most precious possession
  • has nothing more to say on this question than these words:
  • I call a thing free which exists and acts from the pure necessity
  • action are precisely and fixedly determined by something else.
  • But let us come down to created things which are all
  • for every other particular thing, however complicated and
  • many-sided it may be, namely, that everything is necessarily
  • to possess and which consists in nothing but this, that men are
  • himself free because there are some things which he desires
  • through the recollection of something else which it is often
  • man when he says things which he later regrets. Neither
  • knows anything of the causes, working in the depths of their
  • of our characterological disposition, that is, we are anything
  • Nothing is gained by assertions of this sort. For the
  • or trying to do, this rather than that: To want something
  • without ground or motive would be to want something without
  • How should it matter to me whether I can do a thing or not,
  • is not whether I can do a thing or not when a motive has worked
  • something, then I may well be absolutely indifferent as to
  • with other organisms. Nothing is gained by seeking analogies
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• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • The something more which we seek in things, over and
  • something more which his I, transcending it, contains.
  • subject, his own I, and has arrived at an image of something
  • realities with the help of material things and forces. We are,
  • own essential nature, to acknowledge nothing of spirit except
  • The senses give us only the effects of things, not true copies,
  • much less the things themselves. But among these mere effects
  • thus nothing more than the story, in philosophical terms, of
  • united. But nothing is gained by this either, except that the
  • taken something of her with us into our own being. This
  • something which is more than ‘I’.”
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • as I remain a mere spectator, I can only say anything about
  • merely observed, does not of itself reveal anything about its
  • reality, subject and object, appearance and thing-in-itself,
  • Whether thinking or something else is the chief factor in the
  • object “horse” are two things which for us emerge apart
  • event and goes beyond what is merely presented. Everything
  • observe my thinking about these things. I observe the table,
  • Whereas observation of things and events, and thinking
  • positive way, that the concept of a thing is formed through
  • effect upon myself. I can learn nothing about myself through
  • do very definitely learn something about my personality
  • absolutely nothing about myself; but when I say of the same
  • thing that “it gives me a feeling of pleasure,” I characterize
  • characterized above, in which something that is always
  • confronted by it as something that has come about independently
  • something that precedes my thinking process, as a premise.
  • There are two things which are incompatible with one
  • everything that he had made and, behold, it was very good.”
  • me that in linking one thought with another there is nothing
  • possibly make. For he observes something of which he
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• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • who regards the concept as something primary and original.)
  • and observation. In as far as we observe a thing it appears to
  • being active. We regard the thing as object and ourselves as
  • into a thing, as object.
  • reference as something purely subjective. It is not the subject
  • something neither subjective nor objective, that transcends
  • things.
  • our field of observation everything that has been imported
  • intelligence originates out of nothing and confronts the
  • world would then appear to this being as nothing but a mere
  • to his immediate apprehension, as things having an existence
  • tells us that there are people who perceive nothing of the
  • perceived, nothing remains of the percept. There is no
  • To the objection that there must be things that exist apart
  • be similar only to our percepts and to nothing else. Even
  • what we call an object is nothing but a collection of percepts
  • merely my percept — then nothing remains over. This view,
  • other things, but also myself. The percept of myself contains,
  • something happens in me while I am observing the tree.
  • but only our mental pictures. I know, so it is said, nothing
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• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • things in themselves, but only with our mental pictures of things. Now if
  • The truth of critical idealism is one thing, the force of its proof another.
  • one, a mental picture, and is in fact the effect upon my soul of things
  • with the mental pictures present only in the soul but with the things which
  • How much can we learn about these things indirectly,
  • senses away from things. Our consciousness, on this view, works like a
  • mirror from which the pictures of definite things disappear the moment
  • the things themselves but only their reflections, then we must learn
  • indirectly about the nature of things by drawing conclusions from the
  • of a thing as being behind my mental picture, then thought is again nothing
  • thing-in-itself entirely or at any rate assert that it has no significance
  • we can know nothing of it.
  • structures are real things, and the wise ones who see through the nothingness
  • mental picture of our I. Whoever denies that things exist, or at least that
  • we can know anything of them, must also deny the existence, or at least the
  • dream, it is immaterial whether he postulates nothing more behind this dream
  • or whether he relates his mental pictures to actual things. In both cases
  • from mental pictures to things,
  • “things-in-themselves.” The first of these theories may
  • of investigating indirectly the world of the I-in-itself. If the things
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• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • things, and yet our mental pictures must have a form
  • corresponding to the things. But on closer inspection it turns
  • are not the external things, but we belong together with them
  • necessary that something of the object should slip into me,
  • barriers, through which information about things filters into
  • things; not, however, “I” in so far as I am a percept of
  • passing from one percept to another, and not at all to something
  • A mental picture is nothing but an intuition related to a
  • mental pictures. The full reality of a thing is given to us in
  • thing in question. If we come across a second thing with which
  • same thing a second time, we find in our conceptual system,
  • The sum of those things about which I can form mental
  • definite things. The unthinking traveler and the scholar
  • be a whole, and for him knowledge of things will go hand in
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • complete thing. Let us call the manner in which the world
  • between the perceptual object and the thing-in-itself, which
  • our mental organization that a particular thing can be given
  • with this a second part, namely, the things-in-themselves,
  • opposites, since such content for a particular thing can be
  • To this category belongs the “thing-in-itself”. It is
  • which he hypothetically assumes and the things given in
  • which has nothing but the form of a concept. Here
  • of experience into the concept of the thing-in-itself, it
  • “in-itself” of a thing, follows at once from the very definition
  • of a monistic world conception knows that everything he
  • affair which man must settle for himself. Things demand no
  • the things involved. What is not found today, however, may
  • realm. But since the separate things within the perceptual
  • object out of the thing-in-itself, he conceives of as taking
  • things-in-themselves, remain for such a dualist inaccessible
  • of unity which connects things with one another and also
  • thing-in-itself) lies beyond our consciousness in a being-in-itself of
  • proof of their reality. “Nothing exists that cannot be perceived”
  • held to be equally valid in its converse: “Everything which
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• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • separate details. One of these separate things, one entity
  • something did not arise from the midst of this percept of
  • with the percept of our own self. This something which
  • perception of self is ideally determined by this something in
  • subject, or “I”, over against the objects. This something is
  • the basic principle of naïve realism — that everything that can
  • appears to him more important than anything else. He will
  • Since a feeling is something entirely individual, something
  • a universal principle out of something that has significance
  • has before him something far more real than can be attained
  • something that can be experienced only individually into a
  • of feeling and the philosophy of will comes to the same thing
  • the focus of attention. Nothing then remains to be inspected
  • of the soul had dried out. Yet this is really nothing but the
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • together lies in the very nature of things.
  • necessary for the explanation of thinking as such to invoke something else,
  • When we are contemplating thinking itself, two things coincide which
  • elaborated with respect to percepts as anything but shadowy copies of these
  • that all the time we have been doing nothing but building up a metaphysical
  • organization contributes nothing to the essential nature of thinking, but
  • organization through the thinking has indeed nothing to do with the essence
  • effective as the driving force is no longer something merely individual in
  • regards as the good things of life (luxury, hope of happiness, deliverance
  • bargain the decline and destruction of a number of things that also
  • that something of the idea world comes to expression in a particular way
  • anything else. For if it could be known in any other way than by
  • man were merely a natural creature, there would be no such thing as the
  • but whose realization is required. With the things of the outer world, the
  • the actual realization of the free spirit. Every existing thing has its
  • concept corresponding to our percept of him just as with everything else. I
  • continual change. As a child I was one thing, another as a youth, yet
  • dost comprise nothing lovable, nothing ingratiating, but demandest
• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • the senses. He requires someone or something to impart the
  • then be nothing more than an illusion. For though I consider
  • my actions are nothing but the result of the material processes
  • Being-in-itself, as something spiritual in which man has no
  • inferring but not experiencing something extra-human as
  • he must identify the thing or the person or the institution
  • to mean something very different from what it means to us,
  • his way into something which is the same for all men, but
  • the very thing that, when seen in its reality, becomes a living
  • but those with which one can approach only material things.
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • something else, however, is to be observed only in human
  • monism. Nothing is purposeful except what man has first
  • calls a thing purposeful simply because it is formed according
  • invariably turns out to be nothing but the ideal link
  • enable themselves to regard everything outside human action
  • because something is revealed in that world which is higher
  • something higher than its component parts, the purposes of
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • the form of mental pictures. Whenever there is something he
  • content thus produced is just as much a given thing as
  • reptiles are a given thing for the scientist. Reptiles have
  • accomplish something that, at a lower level, is accomplished
  • by nature: we alter something perceptible. The ethical
  • doctrines? For something that should reveal itself as morally
  • processes are products of the world like everything else that
  • Ethical individualism has nothing to fear from a natural
  • impossible if anything other then myself (mechanical process
  • considers right. Whoever does anything other than what he
  • Then they simply condemn me to do nothing or to be unfree.
  • intuition nothing else is at work but its own self-sustaining
• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • blessing of untold value. Everything that exists displays harmonious and
  • Schopenhauer pictures things quite differently. He thinks of the foundation
  • is, however, nothing but God's pain itself, for the life of the world as a
  • knowledge arises when a man finds that something is missing from the world
  • that the pain has nothing whatever to do with the striving as such, but
  • fulfillment is added as something new to the pleasure of striving. If anyone
  • worthless thing. Either by himself, or through the influence of others, he
  • presuppose something else which already determines the positive or negative
  • ground that the factory produces nothing but playthings for children.
  • point where hunger ceases, everything that the instinct for food craves has
  • the needs of life. Our desires are the yardstick; pleasure is the thing that
  • displeasure. The thing that would otherwise satisfy us now assails us
  • calculation can be done at all depends on whether the things to be
  • these moral tasks are nothing but the concrete natural and spiritual
  • task,” it hits on the very thing that man, in his own being, wants.
  • have to be found in something that man does not want.
  • breaks through the husk of his lower passions, will not have the same things
  • that they are subjecting to calculation something which is nowhere
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • individual have something generic about them. If we ask
  • why some particular thing about a man is like this or like that,
  • genus explains why something in the individual appears in
  • with something purely individual which can be explained
  • explain everything about him in generic terms, then we have no
  • branches of study. Only men who wish to live as nothing
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • universe as something existing on its own, because we do
  • whole as if it were actually an independently existing thing,
  • as the things we perceive are not woven by our thinking into
  • grasp the connections of things in the world through
  • concept, are we in fact dealing with something purely
  • If someone cannot see that the concept is something
  • nothing but abstract concepts. Reality is not contained in the
  • does not seek to add to experience something non-experienceable
  • through abstract inference is nothing but a human being
  • that this world contains everything the human spirit requires
  • perceptual content, together with which it forms something
  • it finds nothing that could require us to step outside the
  • nothing but himself. He must act out of an impulse given by
  • himself and determined by nothing else. It is true that this
  • thinking to originate in anything other than itself, were its
  • thinking would be something purely subjective.
  • nothing to characterize reality for what it is. Hence we must
  • percept is something that, on our journey through life, we
  • perceive spiritual things as well as those perceived with the
  • something foreign to him, because in his intuitive thinking
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • being which is said to be unconscious; and in this way something
  • which I think is there in front of me, is nothing but the world
  • person? The most immediate thing is the bodily appearance
  • the same thing as appeared to the outer senses. In what is a
  • direct appearance to the senses, something else is indirectly
  • things that can never become conscious, but rather through
  • regards perceived phenomena as real things existing outside
  • But then one would have to deny that anything of a
  • “thing-in-itself” could ever appear in human consciousness. In this
  • realism. This assumes that there are “things-in-themselves”,
  • at these “things-in-themselves” only by inference from the
  • Are things continuous or intermittent in their
  • things as the one table as a thing-in-itself and the three tables
  • “things-in-themselves” and four persons as mentally
  • Whoever grasps only the perceptual contents of things
  • contents as existing only as long as he is looking at the things,
  • so that he ought to think of the things before him as intermittent.
  • each person has nothing but the unreal perceptual image of
  • The transcendental realist will have nothing whatever to
  • has nothing whatever to do with the two positions it is